© 2008 by Robert Lepor. All rights reserved.
(During a Jewish leap-year: 14 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ד אדר בּ)
(During a Jewish leap-year: 14 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ד אדר בּ)
Come and take note of the greatness of the attribute of one who supports [the study of] The Torah, one who brings benefit to a Torah scholar from his property, and one who brings [the Torah scholar] close to him, [to the extent] that the pasuk considers it as if [such a person] is clinging [to HaShem’s] Divine Presence. [This follows] that which our Sages of Blessed Memory have said [in maseches “Kisuvos” (111b), on the pasuk, “And you who cling to HaShem, your G-d…” (Divarim: 4; 4), [as follows]: “Is it really possible for a person to cling to HaShem’s Divine Presence? [How is it possible for a person to cling to HaShem’s Divine Presence, for] is it not written, “For Hashem, your G-d, He is a consuming fire…” (Divarim: 4; 24)!?! Rather, all of those who marry off their daughter to a Torah scholar, and [those] who perform business for [the benefit of] a Torah scholar, and one who brings benefit to a Torah scholar from his property, the pasuk considers it as if he clings to HaShem’s Divine Presence.” Furthermore, our Sages of Blessed Memory have said [in maseches “Birachos” (10b), as follows]: “All of those who host a Torah scholar in [their] house and benefit him from [their] property, the pasuk considers it as if he had brought Tamid offerings.” Furthermore, [we learn in maseches “Birachos” (63b), as follows]: “Rabbi Nichemiah opened [with a teaching] concerning the honor of [the] host, and expounded, [as follows]: “What is the meaning of that which is written, “And Shaul said to the Keini, “Go, remove yourselves… and you have performed kindness with all of the Children of Israel…” (Shmuel I: 15; 6)? Aren’t these matters a kal va’chomer: [Concerning] Yisro, he only brought Moshe close to him for [the sake of] his personal honor, similarly, it is all the more [the case that] one who hosts a Torah scholar in his house, and feeds him, and benefits him from his property, [would be protected from harm]!”… Rabbi Eliezer opened [with the following teaching] concerning the honor of the host [of the Torah scholar], and expounded, [as follows]: ““…HaShem has blessed the house of Oveid Edom… for the sake of The Ark of G-d…” (Shmuel II: 6; 12) Are these matters not a kal va’chomer: [Concerning] The Ark which did not eat and drink, [Oveid Edom was nevertheless honored], all the more so would one who hosts a Torah scholar in his house, and feeds him and gives him to drink, and benefits him from his property [be greatly honored]!”
[The following teaching] is brought in “Midrash Rabbah” [on] “Koheles” (2; 17), [as follows]: “Rabbi Meir was a good writer, and he would weary [himself in his work in order to earn] three selas each week, and he would feed himself with one [of the selas], and clothe himself with one [sela], and support the rabbis with one [sela]…”
[1] The entire pasuk states, “And you who cling to HaShem your G-d, you are all alive today”. From this pasuk, we see that it is specifically those “who cling to HaShem” who are “all alive”, in contrast to all of those who worshipped the idol Ba’al Peor, who were all destroyed, as it says in the previous pasuk, “Your eyes have seen that which HaShem did concerning Ba’al Peor, for every man who went after Ba’al Peor, HaShem your G-d destroyed from your midst”. Targum Onkelos explains that clinging to HaShem refers to clinging to the worship of HaShem.
[2] The pasuk states, “For HaShem your G-d, He is a consuming fire, Jealous G-d”. Targum Onkelos explains that HaShem’s Presence is a consuming fire. RaSh”I explains that HaShem is “jealous” in that He takes vengeance against those who worships idols.
[3] This teaching is taught in the name of Rabbi Yochanan. Similarly, this teaching is repeated in reference to the pasuk, “To love HaShem your G-d… and to cling to Him…” (Divarim: 30; 20)
[4] This teaching is brought by Rabbi Yosi in the name of Rabbi Chanina, who quoted this teaching in the name of Rabbi Eliezer ben Ya’akov.
[5] This pasuk is in the context of the impending war between Shaul and his army and Amalek. This war was conducted following HaShem’s Command to wipe out Amalek. In this pasuk, Shaul is telling Yisro’s descendants who live among the Amalekites, to leave the area to avoid the risk of similarly being wiped out.
The pasuk states as follows:
“And Shaul said to the Keni, ‘Go, remove and descend from the midst of Amalek, lest you will be wiped out with him, and you have performed kindness with all of The B’nei Yisrael when they ascended from Egypt’, and the Keni removed [themselves] from the midst of Amalek.”
[6] The entire pasuk states, “And it was told to King David, saying, ‘HaShem has blessed the House of Oveid Edom and all that which belongs to him, for the sake of the Ark of G-d’, and David went and he brought The Ark of G-d up from the house of Oveid Edom, to The City of David (Ir David) in happiness”. (Shmuel II: 6; 12)
Oveid Edom housed The Ark of HaShem for three months subsequent to the death of Uzza, which was due to improper handling of The Ark. Nevertheless King David was afraid to move The Ark after this incident, and it was left at the house of Oveid Edom.
[7] The text of the gemara not included in the main text of sefer “Shmiras HaLashon”, states as follows:
“Rabbi Yosi began [his teaching] concerning the honor of the guest, and expounded: ‘“Do not revile an Edomite, for he is your brother, do not revile an Egyptian, for you were a sojourner in his land.” (Divarim: 23; 8) Aren’t these matters a kal va’chomer? The Egyptians did not bring [The B’nei] Yisrael close [to them], except for their own needs, as it says, [in parshas “VaYigash”] “…‘and if you know, and there are men of valor in their midst, [then] place them as chiefs of the cattle which belongs to me’.” (B’reishis: 47; 6) How much more is it the case that one who is hospitable to a Talmid Chacham in his house, and one who feeds him and gives him to drink, and benefits him from his property [is greatly honored].’
The gemara discusses the reward of Oveid Edom, which was that his wife and eight daughters-in-law gave birth to six children at one time.
[The following teaching] is brought in “Midrash Rabbah” [on] “Koheles” (2; 17), [as follows]: “Rabbi Meir was a good writer, and he would weary [himself in his work in order to earn] three selas each week, and he would feed himself with one [of the selas], and clothe himself with one [sela], and support the rabbis with one [sela]…”
[1] The entire pasuk states, “And you who cling to HaShem your G-d, you are all alive today”. From this pasuk, we see that it is specifically those “who cling to HaShem” who are “all alive”, in contrast to all of those who worshipped the idol Ba’al Peor, who were all destroyed, as it says in the previous pasuk, “Your eyes have seen that which HaShem did concerning Ba’al Peor, for every man who went after Ba’al Peor, HaShem your G-d destroyed from your midst”. Targum Onkelos explains that clinging to HaShem refers to clinging to the worship of HaShem.
[2] The pasuk states, “For HaShem your G-d, He is a consuming fire, Jealous G-d”. Targum Onkelos explains that HaShem’s Presence is a consuming fire. RaSh”I explains that HaShem is “jealous” in that He takes vengeance against those who worships idols.
[3] This teaching is taught in the name of Rabbi Yochanan. Similarly, this teaching is repeated in reference to the pasuk, “To love HaShem your G-d… and to cling to Him…” (Divarim: 30; 20)
[4] This teaching is brought by Rabbi Yosi in the name of Rabbi Chanina, who quoted this teaching in the name of Rabbi Eliezer ben Ya’akov.
[5] This pasuk is in the context of the impending war between Shaul and his army and Amalek. This war was conducted following HaShem’s Command to wipe out Amalek. In this pasuk, Shaul is telling Yisro’s descendants who live among the Amalekites, to leave the area to avoid the risk of similarly being wiped out.
The pasuk states as follows:
“And Shaul said to the Keni, ‘Go, remove and descend from the midst of Amalek, lest you will be wiped out with him, and you have performed kindness with all of The B’nei Yisrael when they ascended from Egypt’, and the Keni removed [themselves] from the midst of Amalek.”
[6] The entire pasuk states, “And it was told to King David, saying, ‘HaShem has blessed the House of Oveid Edom and all that which belongs to him, for the sake of the Ark of G-d’, and David went and he brought The Ark of G-d up from the house of Oveid Edom, to The City of David (Ir David) in happiness”. (Shmuel II: 6; 12)
Oveid Edom housed The Ark of HaShem for three months subsequent to the death of Uzza, which was due to improper handling of The Ark. Nevertheless King David was afraid to move The Ark after this incident, and it was left at the house of Oveid Edom.
[7] The text of the gemara not included in the main text of sefer “Shmiras HaLashon”, states as follows:
“Rabbi Yosi began [his teaching] concerning the honor of the guest, and expounded: ‘“Do not revile an Edomite, for he is your brother, do not revile an Egyptian, for you were a sojourner in his land.” (Divarim: 23; 8) Aren’t these matters a kal va’chomer? The Egyptians did not bring [The B’nei] Yisrael close [to them], except for their own needs, as it says, [in parshas “VaYigash”] “…‘and if you know, and there are men of valor in their midst, [then] place them as chiefs of the cattle which belongs to me’.” (B’reishis: 47; 6) How much more is it the case that one who is hospitable to a Talmid Chacham in his house, and one who feeds him and gives him to drink, and benefits him from his property [is greatly honored].’
The gemara discusses the reward of Oveid Edom, which was that his wife and eight daughters-in-law gave birth to six children at one time.
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